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Journal articles on the topic 'Sensus fidei'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2025

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1

Famerée, Joseph. "Sensus fidei, sensus fidelium." Recherches de Science Religieuse 104, no. 2 (2016): 167. http://dx.doi.org/10.3917/rsr.162.0167.

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2

BURKHARD, John. "Sensus fidei." Louvain Studies 17, no. 1 (1992): 18–34. http://dx.doi.org/10.2143/ls.17.1.2013808.

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Hackmann, Geraldo Luiz Borges. "O Sensus fidei." Teocomunicação 45, no. 2 (2015): 115. http://dx.doi.org/10.15448/1980-6736.2015.2.22347.

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4

Theobald, Christoph. "Sensus fidei fidelium." Recherches de Science Religieuse 104, no. 2 (2016): 207. http://dx.doi.org/10.3917/rsr.162.0207.

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5

Kotlarčík, Ján. "Sensus fidei a jeho prínos k chápaniu vzťahov v Cirkvi." Verba Theologica 24, no. 1 (2025): 21–34. https://doi.org/10.54937/vt.2025.24.1.21-34.

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Recent development in the understanding of the theological concept of the sensus fidei has contributed to a deeper insight into various aspects of the life of the Church. The Second Vatican Council affirmed that the sensus fidei is a supernatural gift bestowed upon the whole People of God, enabling all of the faithful to participate actively in the prophetic office of Christ. This article examines how the teaching on the sensus fidei has fostered a deeper understanding of the relationship between the laity and the hierarchy, especially by emphasising the active role of all the baptised faithfu

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6

Martins, Inácio José Tadeu Rodrigues. "Espírito Santo e sensus fidei." Pensar-Revista Eletrônica da FAJE 14, no. 2 (2023): 102. http://dx.doi.org/10.20911/21799024v14n2p102/2023.

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Este artigo oferece uma reflexão sobre a relação entre o Espírito Santo e o sensus fidei. Tal exercício, parte de pressupostos bíblicos e teológicos. A justificativa desta pesquisa, deve-se ao fato de o Papa Francisco situar, na ordem pastoral eclesial, o tema da sinodalidade, como forma de ser Igreja em nosso tempo, afirmando que o Espírito é o protagonista do processo sinodal. Inicialmente, explora-se o papel revelador do Espírito relativo ao mistério salvífico de Cristo, concedendo o dom da fé. Em seguida, mostra-se como o Espírito opera o sensus fidei no cristão, realizando a recepção, com

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7

Costa, Rodrigo Ferreira da. "A importância do sensus fidei numa Igreja Sinodal." Pensar-Revista Eletrônica da FAJE 14, no. 2 (2023): 94. http://dx.doi.org/10.20911/21799024v14n2p94/2023.

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O artigo tece um diálogo entre sensus fidei e Igreja sinodal, principalmente no que tange à participação de todo Povo de Deus no exercício do poder na Igreja. O Concílio Vaticano II enfatizou a importância do sensus fidei na vida e na missão da Igreja, descartando a representação distorcida de uma hierarquia ativa e um laicato passivo. Esse “instinto” da fé presente no povo fiel de Deus, no entanto, não se restringe apenas às questões doutrinais e litúrgicas, mas se aplica também ao exercício do poder na Igreja, pois ungidos pelo Santo Espírito, todo Povo de Deus é chamado a ser sujeito ativo

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8

PARK, Junyang. "Sensus Fidei as a Fundamental Element for Synodality and Its Discernment: Centering on the Recent Documents of the International Theological Commission." Society of Theology and Thought 87 (December 31, 2022): 53–89. http://dx.doi.org/10.21731/ctat.2022.87.53.

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Synodality is the most important keyword for the Catholic Church of Today. It gives us the task of the integration between charismatic communion and hierarchial communion in the ecclesiological dimension. For this, it is important to understand the concept of sensus fidei (sense of the faith) as a charismatic gift for the faithful. Especially, the discernment of the ex-pressions of sensus fidei of the faithful in the application and practice of synodality is importantly needed. According to the recent documents of the International Theological Commission, the criteria for discerning the right

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9

Ferdek, Bogdan. "Dar nieomylności. Od Pastor aeternus do Sensus fidei." Poznańskie Studia Teologiczne, no. 30 (August 24, 2018): 239–50. http://dx.doi.org/10.14746/pst.2016.30.12.

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Second Vatican Council took over from the first Vatican Council the doctrine on infallible teaching of the Bishop of Rome, approved it and presented in more complete context. It is the teaching of Dogmatic Constitution on the Church Lumen gentium on infallibility of bishops when together with the pope they exercise the Church's Magisterium, and on supernatural sense of faith of all people, thanks to which they cannot get lost in faith. International Theological Commission issued “Sensus fidei” in the life of the Church, a document which deals with the issue of supernatural sense of faith of al

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10

Klíč, Tomáš. "Sensus fidei - a Referential Point for Catholic Theology." Studia theologica 15, no. 4 (2013): 160–68. http://dx.doi.org/10.5507/sth.2013.055.

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11

Millen, Maria Inês De Castro. "O sensus fidei e a moral cristã." Teocomunicação 45, no. 2 (2015): 172. http://dx.doi.org/10.15448/1980-6736.2015.2..22353.

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12

Rush, Ormond. "Sensus Fidei: Faith “Making Sense” of Revelation." Theological Studies 62, no. 2 (2001): 231–61. http://dx.doi.org/10.1177/004056390106200201.

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13

Luciani, Rafael. "The Heart of the Current Reception of the Ecclesiology of the People of God. "New paths in the theology and practice of sensus fidei"." Warszawskie Studia Teologiczne 36, no. 1 (2023): 28–51. http://dx.doi.org/10.30439/wst.2023.1.2.

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The current synodal process is fostering a deepening of the sensus fidei, as a precious theological treasure in the listening of the Spirit on the part of the People of God. It supposes an ecclesiological turn, which has its novelty in the intertwined reading of Lumen gentium 12 (sensus fidei) and 23 (local Churches). It foresees a new reception of pneumatology and a spiritual and binding dynamic of all the faithful, and introduces restitutio (or giving back) as a new step on the way to build the sensus totius populi. We are living an ecclesial stage in which a first emergence of what will be

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14

de Andia, Ysabel. "Le flair du troupeau : sensus Ecclesiae, sensus fidei et sentire cum Ecclesia." Nouvelle revue théologique 142, no. 2 (2020): 213. http://dx.doi.org/10.3917/nrt.422.0213.

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15

Rush, Ormond. "Receptive Ecumenism and Discerning the Sensus Fidelium: Expanding the Categories for a Catholic Reception of Revelation." Theological Studies 78, no. 3 (2017): 559–72. http://dx.doi.org/10.1177/0040563917714619.

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The benefits of the approach of “receptive ecumenism” are becoming increasingly appreciated within ecumenical circles. A primary focus is the way a particular Christian tradition can learn from another and, in a mutual exchange of gifts, receive gifts that have not been part of one’s own tradition. This essay views this dynamic in terms of recognizing differing “senses of the faith” that the Holy Spirit has brought forth within the baptized of different churches. It proposes that Catholic discernment of the sensus fidelium, as presupposed in Lumen Gentium 12, should also include the sensus fid

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16

Ferreira, Maurício Da Silva. "O sensus fidei e o laicato no documento “o sensus fidei na vida da igreja” da Comissão Teológica Internacional (2014)." Teocomunicação 45, no. 2 (2015): 158. http://dx.doi.org/10.15448/1980-6736.2015.2.22352.

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17

Ferreira, Catelan. "O ensino do magistério a respeito do sensus fidei." Teocomunicação 45, no. 2 (2015): 136. http://dx.doi.org/10.15448/1980-6736.2015.2.22351.

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18

Burkhard, John J. "SENSUS FIDEI: RECENT THEOLOGICAL REFLECTION (1990-2001)*. PART I." Heythrop Journal 46, no. 4 (2005): 450–75. http://dx.doi.org/10.1111/j.1468-2265.2005.00268.x.

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19

BURKHARD, JOHN J. "SENSUS FIDEI: RECENT THEOLOGICAL REFLECTION (1990-2001) Part II." Heythrop Journal 47, no. 1 (2006): 38–54. http://dx.doi.org/10.1111/j.1468-2265.2006.00278.x.

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20

Forcat, Fabricio. "María como fin de la contemplación popular." Teología 60, no. 141 (2023): 9–26. http://dx.doi.org/10.46553/teo.60.141.2023.p9-26.

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En América Latina, sobre todo la gente sencilla, aprendió a ver a la Virgen junto con Dios, formando parte del complejo divino que da a la vida su sentido último. De allí que se dirige a María como fin, por mandato y regalo de Cristo: «Ahí tienes a tu Madre». Una revalorización de la percepción vital del sensus fidei, que es don del Espíritu Santo, puede ayudarnos a ponderar más adecuadamente la riqueza de la aprehensión directa, que es siempre mayor que la de la expresión conceptual refleja. En este sentido, el sensus fidei es uno de los factores de desarrollo de la doctrina cristiana, que no

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21

Hackmann, Geraldo Luiz Borges. "O documento da Comissão Teológica Internacional sobre o sensus fidei." Teocomunicação 45, no. 2 (2015): 117. http://dx.doi.org/10.15448/1980-6736.2015.2.22350.

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22

BURKHARD, JOHN J. "SENSUS FIDEI: THEOLOGICAL REFLECTION SINCE VATICAN II: I. 1965-1984." Heythrop Journal 34, no. 1 (1993): 41–59. http://dx.doi.org/10.1111/j.1468-2265.1993.tb00904.x.

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23

BURKHARD, JOHN. "SENSUS FIDEI: THEOLOGICAL REFLECTION SINCE VATICAN II: II. 1985-1989." Heythrop Journal 34, no. 2 (1993): 123–36. http://dx.doi.org/10.1111/j.1468-2265.1993.tb00907.x.

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24

Lutz, Gregório. "A IMPORTÂNCIA E O PAPEL DA LITURGIA NO Sensus fidei A PARTIR DO DOCUMENTO DA COMISSÃO TEOLÓGICA INTERNACIONAL: “O Sensus Fidei na Vida da Igreja”." Teocomunicação 45, no. 2 (2015): 180. http://dx.doi.org/10.15448/1980-6736.2015.2.22354.

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25

Beyga, Paweł. "Pobożność ludowa jako miejsce urzeczywistniania się sensus fidei na przykładzie dogmatu o wniebowzięciu Maryi Dziewicy." Teologia w Polsce 10, no. 2 (2020): 165–75. http://dx.doi.org/10.31743/twp.2016.10.2.10.

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Wniebowzięcie Maryi zostało zdogmatyzowane stosunkowo niedawno. Jednakże tym, co pozwalało modlącemu się Kościołowi wytrwale wierzyć w takie zakończenie Jej ziemskiej wędrówki, był zmysł wiary – sensus fidei. To dzięki temu zmysłowi wniebowzięta Maryja była czczona w liturgii oraz paraliturgicznych ceremoniach, które ukształtowały się na długo przed ogłoszeniem ostatniego maryjnego dogmatu.

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26

Rogers, Jessie. "Synodality: Some Scriptural Perspectives on Communio, Peripheries and the Sensus Fidei." Studies: An Irish Quarterly Review 111, no. 441 (2022): 13–25. http://dx.doi.org/10.1353/stu.2022.0011.

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27

Chiron, Jean-François. "Sensus fidei et vision de l’Église chez le pape François." Recherches de Science Religieuse 104, no. 2 (2016): 187. http://dx.doi.org/10.3917/rsr.162.0187.

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28

Blankenhorn, Bernhard. "The sensus fidei and Synodality: Theological Epistemology and the munus propheticum." Thomist: A Speculative Quarterly Review 87, no. 2 (2023): 311–38. http://dx.doi.org/10.1353/tho.2023.0015.

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29

Hannaford, Robert. "The ‘Sense of Faith’ (sensus fidei) in Historical and Doctrinal Perspective." Ecclesiology 20, no. 1 (2024): 99–104. http://dx.doi.org/10.1163/17455316-20010005.

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30

Schickendantz, Carlos. "La praxis eclesial está llena de inteligencia. “Responder a los impulsos del Espíritu” (GS 11)." Teología y Vida 64, no. 1 (2023): 9–38. http://dx.doi.org/10.7764/tyv641.e1.

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Uno de los aspectos más significativos del proceso sinodal internacional en desarrollo reside en la fase consultiva propuesta. Para fundamentar teológicamente este proceso la bibliografía especializada reciente se ha detenido particularmente en los dos argumentos que Lumen gentium 12 pone de relieve sobre el profetismo del pueblo de Dios: el sensus fidei fidelium y la temática de los carismas. La presente contribución acude a otra línea de reflexión, diversa pero convergente, que se expresó de múltiples maneras en el proceso conciliar y en las décadas siguientes y que tuvo una plasmación pecul

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31

Skinningsrud, Tone. "Religious education from a critical realist perspective: sensus fidei and critical thinking." Journal of Critical Realism 18, no. 2 (2019): 211–16. http://dx.doi.org/10.1080/14767430.2019.1599616.

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32

Adiwenanto, Albertus. "Sensus Fidei Umat Katolik di Keuskupan Agung Jakarta terhadap Isu Homoseksualitas pada Tahun 2022." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 19, no. 2 (2023): 197–233. http://dx.doi.org/10.36383/diskursus.v19i2.374.

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Homosexuality is not easily accepted in the Catholic Church. There are at least three major schools concerning the attitude towards homosexuality based on their respective theological methodologies (scientia fidei). The first school is encapsulated in the Letter to the Bishops of the Catholic Church on the Pastoral Care of Homosexual Persons (1986), which rejects homosexual persons and same-sex sexual relationships. The second school is put forward by John J. McNeill (1993), a moralist who embraces homosexual persons and same-sex sexual relationships. The last one is represented by the documen

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33

Ebert, Howard. "The Social Nature of the Sensus Fidei in the Thought of Karl Rahner." Philosophy and Theology 28, no. 2 (2016): 493–512. http://dx.doi.org/10.5840/philtheol201672855.

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34

O’Collins, Gerald. "‘Laity as Teachers in the Ecclesia Docens’." Irish Theological Quarterly 86, no. 3 (2021): 241–53. http://dx.doi.org/10.1177/00211400211017691.

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Vatican II partly dismantled the separation between the hierarchy as teachers ( ecclesia docens) and the laity as believers ( ecclesia discens). The Council recognized the prophetic function of baptized lay persons, noting in particular the function of parents and catechists and reiterating the guidance of the Holy Spirit received by the whole church ( sensus fidei). Special personal charisms invite recognizing the place in the ecclesia docens of many writers, artists, composers, and film directors. Their imaginative gifts have encouraged and renewed the life of faith for innumerable believers

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35

Joseph, Scaria Palakeel. "Journeying Together to Evangelize. A Look at the Synodal Church of Pope Francis." Asian Horizons, 14, 2020, No. 1 (2020): 119–36. https://doi.org/10.5281/zenodo.8145394.

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Pope Francis believes that the Church of the third millennium must be Synodal, an ‘inverted pyramid.’ This prophetic and courageous step in Church reform by Pope Francis is in close continuity with the ancient and rich synodal tradition of the Early Church and the unfinished agenda of the Second Vatican Council. In a hierarchical Church the Pope and Bishops are privileged listeners to the Holy Spirit and are mandated to teach the people of God, whereas in the sSynodal church the magisterium listens to the Holy Spirit speaking to them through the people of God (LG 12) as well and, t

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36

Lynch, Edward A. "Beyond Liberation Theology?" Journal of Interdisciplinary Studies 6, no. 1 (1994): 147–64. http://dx.doi.org/10.5840/jis199461/28.

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Liberation theology is in retreat. Once orthodox Catholics, starting with Pope John Paul II, recognized liberation theology's cultural challenge, they effectively countered it. They insisted on a traditional Catholic hierarchy of values. They undercut liberation theology's appeal by taking back key words and precepts that liberationists tried to appropriate. The Magisterium's sensus fidei included practical steps to demonstrate the weakness of liberation theology's hold, especially on poor people. Orthodox Catholics thus used the theological and practical weapons that the Church always had at

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37

Lynch, Edward A. "Beyond Liberation Theology?" Journal of Interdisciplinary Studies 6, no. 1 (1994): 147–64. http://dx.doi.org/10.5840/jis199461/28.

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Liberation theology is in retreat. Once orthodox Catholics, starting with Pope John Paul II, recognized liberation theology's cultural challenge, they effectively countered it. They insisted on a traditional Catholic hierarchy of values. They undercut liberation theology's appeal by taking back key words and precepts that liberationists tried to appropriate. The Magisterium's sensus fidei included practical steps to demonstrate the weakness of liberation theology's hold, especially on poor people. Orthodox Catholics thus used the theological and practical weapons that the Church always had at

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38

Irarrazaval, Diego. "ESPIRITUALIDAD DE LA GENTE COMÚN: ¿UN SIGNO DE LOS TIEMPOS?" Anales de Teología 15, no. 1 (2023): 89–101. http://dx.doi.org/10.21703/2735-634520131511943.

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La renovación conciliar a veces sintoniza con la “espiritualidad ordinaria”, explicitada en el caminar del pueblo (p.ej. en torno a la “chinita” de Andacollo). El acontecer espiritual “desde abajo” constituye una alternativa al consumo de la religión. Cabe un pensar contestatario, simbólico, mistagógico. La recepción del magisterio (en es-pecial de Gaudium et Spes y de Aparecida) conlleva la conjugación entre fe popular y Espíritu de Dios. En este sentido es delineado el sensus fidei ante los signos de los tiempos. Con los criterios de la Creación, la Pascua, y Pentecostés son encarados los mo

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39

Froniewski, Jacek. "Rozeznawanie wspólnotowe jako podstawowa metoda realizacji synodalności w życiu Kościoła według zamysłu papieża Franciszka." Teologia w Polsce 17, no. 2 (2023): 79–89. http://dx.doi.org/10.31743/twp.2023.17.2.04.

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Artykuł jest syntetyczną próbą ukazania nowych elementów, które wprowadza papież Franciszek, gdy prezentuje swoje rozumienie realizacji synodalności w życiu Kościoła. Jako podstawową metodę dla Kościoła synodalnego eksponuje on rozeznawanie, co można zauważyć w jego nauczaniu już od początku tego pontyfikatu. Tekst obejmuje cztery części. Pierwsza określa krótko generalne założenia eklezjologiczne obecnego synodu o synodalności. Druga ukazuje samo rozeznawanie duchowe jako metodę w ciągu dziejów, a trzecia aplikację tejże metody w życiu Kościoła w nauczaniu Franciszka. Ostatnia skupia się na s

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40

Choi, Hyeon Soon. "The Church Moving towards the Fullness of the Truth: the Theological Foundation for the Synodal Process in Dialogue and the Communication." Society of Theology and Thought 87 (December 31, 2022): 90–133. http://dx.doi.org/10.21731/ctat.2022.87.90.

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In this study we try to clarify the theological foundation of dialogue and communication for the continuous realization of synodality and to propose its necessary mechanism. Actually, dialogue and mutual communication are very important and a matrix in the realization of synodality. The Church, the pillar and the support of the Truth, was born of the Truth, proclaims It and also goes forward toward Its fullness. The concept related to the transmission of the Truth is Tradition, according to the teachings of the Vatican Council II, Traditio viva. Understanding of this living Tradition grows thr

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41

Gałkowski, Tomasz. "Participation in the “Synodal Way”: A Few Comments in the Light of Karol Wojtyła’s Theory of Participation." Philosophy and Canon Law 7, no. 2 (2021): 1–15. http://dx.doi.org/10.31261/pacl.2021.07.2.03.

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Announcing in the German Church the so called synodal way provoked discussions concerning the participation and joint responsibility of all the faithful in the implementation of the Church mission, especially with regard to exercising power and making binding decisions. The aim of the presented reflections (comments) is to look at the discussion in the light of the theory of participation, analysed by Karol Wojtyła in his work The Acting Person. The co-existence of the community of action and the personal value of the act and experiencing as one`s own jointly made decisions may set the directi

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42

Routhier, Gilles. "AVANÇOS E DIFICULDADES NA RECEPÇÃO DA LUMEN GENTIUM." Perspectiva Teológica 56, no. 2 (2024): 343. http://dx.doi.org/10.20911/21768757v56n2p343/2024.

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Soixante ans après la fin du concile, la réception de Vatican II, processus long et complexe, se poursuit encore. Résumée dans la notion de « peuple de Dieu » adoptée avec enthousiasme par l’ensemble des fidèles puisqu’elle marquait la fin de la marginalisation des laïcs, l’ecclésiologie conciliaire a dû être approfondie. Si l’Assemblée extraordinaire du Synode des évêques de 1985 semble marquer un recul, elle a obligé un approfondissement exigeant, approfondissement qui a conduit à une résurgence au cours du pontificat de François qui reprend l’enseignement du concile sur le peuple de Dieu, l

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43

Sesboüé, Bernard. "MAGISTÉRIO E CONSCIÊNCIA." Perspectiva Teológica 44, no. 124 (2014): 399. http://dx.doi.org/10.20911/21768757v44n124p399/2012.

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Este artigo propõe uma breve reflexão sobre a relação histórica e atual entre o exercício do magistério e o necessário respeito da consciência dos crentes. Uma primeira parte retoma a evolução da consciência a partir dos tempos modernos e de suas consequências : uma nova figura da fé e da vida no seio da comunidade cristã. Uma segunda parte recapitula as diferentes formas de exercício do magistério eclesial no curso da história e as dificuldades postas por seu encontro com a modernidade. O autor apresenta então um sonho, propondo uma nova maneira de proceder: não mais a simples vigilância, mas

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44

Rabiej, Stanisław Jan. "Eklezjologia inkluzywna według papieża Franciszka." Studia Oecumenica 22 (December 28, 2022): 23–46. http://dx.doi.org/10.25167/so.4975.

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Artykuł stanowi próbę ocenę dotychczasowego, niespełna dziesięcioletniego pontyfikatu Papieża Franciszka w domenie jego troski duszpasterskiej o Kościół. W jej całokształcie można rozpoznawać znamiona eklezjologii inkluzywnej. W uzasadnieniu zasadności tego terminu odwołano się do źródeł biblijnych. Wskazano na ile w nauczaniu i praktyce pastoralnej Franciszka przejawia się logika integracji hołdująca kulturze spotkania, która pozwala dojść do głosu sensus fidei Ludu Bożego. Przywołano wybrane teksty i gesty Papieża zachęcające do tworzenia „Kościoła bliskości” poprzez wyjście na peryferie. Dl

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45

Fameree, Joseph. "Los ministerios según el Vaticano II. ¿Un avance ecuménico?" Diálogo Ecuménico, no. 159 (January 1, 2016): 151–69. http://dx.doi.org/10.36576/summa.45877.

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Al comenzar su constitución sobre la Iglesia con un capí- tulo sobre el origen y el misterio trinitarios de ésta, el v aticano II ha ofrecido un inmenso servicio ecuménico a la teología de los ministerios: éstos se sitúan en su justo lugar, un segundo lugar al servicio del ser mistérico primero de la Iglesia. Igual- mente la existencia de un capítulo II, sobre el Pueblo de Dios en su conjunto antes de abordar los ministerios ordenados y los laicos, tiene el mismo efecto: lo que es común a todos los bauti- zados prima las distinciones de las funciones y de los carismas entre ellos. t ambién los

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46

Soroczyńska, Sylwia. "Zmysł wiary Ludu Bożego w życiu Kościoła." Rocznik Skrzatuski 11 (September 15, 2023): 325–39. http://dx.doi.org/10.69553/rs.2023.11-18.

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Chrześcijaństwo jest religią, która cały czas się rozwija. Na przestrzeni wieków zmienia się forma przekazu, ale nigdy nie zmieniają się doktryny, w które Lud Boży wierzy od samego początku. Pomimo różnych podziałów pion chrześcijaństwa, z następcą św. Piotra jako głową Kościoła, trwa w jedynej, prawdziwej wierze i strzeże jej. Obronę wiary najlepiej obrazują prześladowania chrześcijan, walka z arianizmem. Jedność wierzących i sens zmysłu wiary można zaobserwować w pracach nad ogłoszeniem dwóch dogmatów maryjnych: o Niepokalanym Poczęciu i o Wniebowzięciu Najświętszej Maryi Panny. Współcześnie

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47

Grech, Mario. "Sensus fidei et consensus dans une Église synodale : un programme pour la théologie catholique dans le troisième millénaire." L'Année canonique Vol. LXI, no. 1 (2022): 137–46. http://dx.doi.org/10.3917/cano.061.0137.

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48

Vélez Caro, Olga Consuelo. "LAICADO Y SINODALIDAD." Perspectiva Teológica 54, no. 1 (2022): 45. http://dx.doi.org/10.20911/21768757v54n1p45/2022.

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Este articulo se inscribe en la teología sistemática-pastoral y pretende reflexionar sobre las posibilidades de incorporación del laicado en la experiencia sinodal. Parte de la propuesta hecha por Francisco de un sínodo sobre la sinodalidad y, en un segundo momento, sobre las condiciones que se requieren para que el laicado sea sujeto activo del mismo. En tercer lugar, se recoge la experiencia de la Asamblea Eclesial Latinoamericana para señalar los avances, pero también los límites de esta. Finalmente se formulan los desafíos pendientes. La novedad del articulo radica en levantar las dificult

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49

Aguirre Romero, Federico. "naturaleza performativa de la fe del pueblo." Teología 62, no. 146 (2025): 149–64. https://doi.org/10.46553/teo.62.146.2025.p149-164.

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En este trabajo se presenta una crítica a los conceptos de “religiosidad popular” y “piedad popular”, poniendo de relieve su sesgo peyorativo respecto a las instancias oficiales de la religión cristiana. Se plantea el término “fe del pueblo” para definir aquellas experiencias religiosas que surgen en el seno de los pueblos, mediadas por culturas locales, y que no son simplemente una experiencia marginal de Iglesia, sino que se constituyen en expresión objetiva del sensus fidei. Esta perspectiva de valoración ya había sido perfilada en los albores de la teología latinoamericana, pero con el mag

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50

Luciani, Rafael, and Serena Noceti. "La Iglesia local y la elección de sus obispos." Seminarios sobre los ministerios en la Iglesia 70, no. 235 (2024): 235–53. https://doi.org/10.52039/seminarios.v70i235.4696.

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En los primeros siglos del cristianismo la Iglesia local precedía al obispo y no a la inversa. El proceso de elección del obispo involucraba a toda la comunidad. La localidad territorial era, no sólo constitutiva de la forma y figura de la Iglesia, sino también teológicamente configuradora de la identidad y el ejercicio del ministerio episcopal. En el segundo milenio este modelo se quebró, dando paso a una visión universalista de la configuración eclesial, que iba de la mano de una teología sacral del ministerio ordenado. Los procesos decisionales en la elección de los obispos reflejan y artic

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